Thera 30.2: Sariputta
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(259):Sariputta Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter XVII. Thirty Verses =259. Sāriputta= His story and that of Moggallana the Great1 are taken together. AEons ago, in the days of the Buddha Anomadassi, they were playmates, named Sarada and Sirivaddha, sons, the one of an eminent brahmin(priest), the other of a great landowner. Sarada succeeded to his father's estate, but oppressed with the general doom of all creatures, he left the world(for monkhood) to seek a path of release, inviting Sirivaddha to do likewise. 'I cannot,' answered Sirivaddha, but he yielded when Sarada, as a Rishi, had been visited by the Buddha. Now all Sarada's followers became arahants(enlightened ones) after hearing Anoma, the chief disciple, preach the Path(Dhamma). But Sarada himself, being pre-occupied in mind, was unable to penetrate to the Paths and the Fruits. Upon that both Sarada and Sirivaddha aspired, in presence of the Buddha, to occupy, like Anoma, the post of chief disciples to a Buddha in the future. This the Buddha promised should come to pass in the days of Gotama Buddha. There is no record of their subsequent kamma, but before our Exalted One(Buddha) arose, Sarada was reborn not far from Rājagaha, at the township 341 of the Upatissas,2 of Rūpasarī the brahminee, and on the same day Sirivaddha was born, not far from Rājagaha, at the township of the Kolitas, of Moggalī the brahminee. And because each was the son of the head of his family, the one was named Upatissa, the other Kolita. Both boys3 were reared in luxury, and excelled in all accomplishments. But seeing the crowds one day assembled for the hill-top fair4 at Rājagaha, they both, because their insight had attained maturity, saw how, within a century, all that folk would fall into the jaws of death, and with urgency they decided to seek a doctrine of release. And they left the world(for monkhood) in the school of the Wanderer Sañjaya, agreeing each to tell the other if he first arrived at Amata. In Sañjaya's teaching they found nothing genuine, and pursued their quest, asking recluses and brahmins(priests) , till through Assaji the bhikkhu, they found the Exalted One(Buddha),5 and were by him initiated into monkhood with the laying on of the hand and the words: Come, bhikkhus(monks). Made Stream-winner(Sotapana/first samadhi of Nirvana) by Assaji's summary of the Path(Dhamma),6 they had no need to study, for each of the other three Paths. Why? Because of their consummate knowledge even as disciples. By that the Venerable Moggallāna, on the seventh day, at the village of Kallavāla in Magadha, overcame sloth and torpor by the Lord(Buddha)'s injunction, and listening to an exercise on elements,7 won the topmost point, while the Venerable Sāriputta, half a month after his initiation into monkhood, won it while living with the Lord(Buddha) in the Sūkarakhata Cave8 at Rājagaha; while 342 Dīghanakha, the Wanderer, his sister's son, was being taught the 'Vedanapariggaha' Suttanta.9 Thereafter the Lord(Buddha), in conclave at Jetavana, ranked Sāriputta chief among his disciples in wisdom and insight. And he, established in the position of General of the Path(Dhamma), working for the good of beings, one day thus declared his aññā(supreme attainment) before his fellow-disciples: ---- 981 Yathācārī yathāsato satīmā yatasaŋkammajjhāyi appamatto,|| Ajjhattarato samāhitatto eko santusito tamāhu bhikkhuɱ.|| || 982 Allaɱ sukkhaɱ vā bhuñjanto na bāḷhaɱ suhito siyā,|| Ūnodaro mitāhāro sato bhikkhu paribbaje.|| || 983 Cattāro pañca ālope abhutvā udakaɱ pive,|| Alaɱ phāsuvihārāya pahitattassa bhikkhuno.|| || 984 Kappiyaɱ taɱ ce chādeti tīvaraɱ idamatthitaɱ,|| Alaɱ phāsuvihārāya pahitattassa bhikkhuno.|| || 985 Pallaŋkena nisinnassa jaṇṇuke nābhivassati,|| Alaɱ phāsuvihārāya pahitattassa bhikkhuno.|| || 986 Yo sukhaɱ dukkhato adda dukkhamaddakkhi sallato,|| Ubhayantarena nāhosi kena lokasmiɱ kiɱ siyā.|| || 987 Mā me kadāci pāpiccho kusīto hīnaviriyo,|| Appassuto anādaro kena lokasmiɱ kiɱ siyā.|| || 988 Bahussuto ca medhāvī sīlesu susamāhito,|| Cetosamathamanuyutto api muddhani tiṭṭhatu.|| || 989 Yo papañcamanuyutto papañcābharato mago,|| Virādhayī so nibbānaɱ yegakkhemaɱ anuttaraɱ.|| || 990 Yo ca papañcaɱ hitvāna nippapañcapathe rato,|| Ārādhayī so nibbānaɱ yogakkhemaɱ anuttaraɱ.|| || ---- 981 whosoever according to his powers Is virtuous,10 saintly, clear in mind, Earnest his purpose to perform, Who lovs introspective work,11 Well concentrated and intent, Lone and detached, blissful, serene: This man is rightly Bhikkhu(monk) named. 982 Whenever he eats food moist or dry ,12 Let him not fully satisfied be. Lean in the stomach, modest at meals, And watchful let the bhikkhu(monk) walk his way.13 983 has he but eaten mouthfuls four or five, Let him drink water: — here is sure enough Refreshment for a bhikkhu(monk) filled with zeal. 984 Things that are seemly let him get and take: - Clothing that's worn for this specific end: - Comfort enough for bhikkhu(monk) filled with zeal. 985 343 And when he sitts cross-legged on his couch, If but his knees be protected from falling rain,14 it is comfort enough for bhikkhu(monk) filled with zeal. 986 whosoever has looked on pleasure as but pain; Who has discerned in pain the piercing dart; Saw no any self between the two: -15 What world will hold, what fate detain that man? 987 Never give me one with evil in his heart, Inert, inactive, and intractable, Knowing but little of the holy Path(Dhamma). What world will hold, what fate detain that man?16 988 He who is learned in the holy Path(Dhamma), Can understand, is thoroughly intent On moral base, and knit to inward calm: - Let him for me the head and foremost stand. 989 Whose heart is to obsessions17 given over - A deer seduced by fascination's trap - He from Nibbāna goes far astray, To utmost shelter fails to find the course. 990 But he who from obsessions clears the heart, Delighting in that path where these are not, He to Nibbāna surely finds the way, To utmost shelter safely steers his course. ---- Now one day the Thera, seeing where his younger brother Revata18 was living - a waterless jungle of thorn and acacia trees - commended him, saying: ---- 991 Gāme vā yadi vā raññe ninne vā yadi vā thale,|| Yattha arahanto viharanti taɱ bhūmiɱ rāmaṇeyyakaɱ.|| || 992 Ramaṇīyā araññāni yattha na ramatī mano,|| Vītarāgā ramissanti na te kāmagavesino.|| || ---- 991 In village or the wild, in valley, on hill, Wherever the men of worth, the arahants(enlightened ones), Their living make, delightful is that spot. 992 Delightful are the forests, where no crowd Did come to take its pleasure; there will they Who are released from passions find their joy. Not seekers they for sense-satiety. ---- Again, the Thera showing kindness to an unfortunate brahmin(priest) named Rādha, caused him to leave tho world and enter the Monk’s order.19 Afterwards, while on tour, he addressed Rādha, pleased with his gentle behaviour: ---- 993 Nidhīnaɱ'va pavattāraɱ yaɱ passe vajjadassinaɱ,|| Niggayhavādiɱ medhāviɱ tādisaɱ paṇḍitaɱ bhaje,|| Tādisaɱ bhajamānassa seyyo hoti na pāpiyo.|| || ---- 993 As one who shows where treasures hidden lie, So is the man of wisdom who discerns What to avoid, and utters sage advice: - If such an able guide you see and heed, For you who follow, better it is, not worse. ---- Now one day, the Lord(Buddha) not going himself to suppress the corrupt settlement of the Assaji-Punabbasu bhikkhus(monks) on Kiṭā Hill,20 Sāriputta went instead with Moggallāna and their followers. And when Sāriputta's instruction was disregarded, he spoke thus: ---- 994 Ovadeyyānusāseyya asabbhā ca nivāraye,|| Sataɱ hi so piyo hoti asataɱ hoti appiyo.|| || ---- 994 One should teach, one should instruct, forbid, Hinder that which is mischievous and wrong. So acting, by the good is one beloved; it is only evil-doers who take dislike. ---- When the monks were saying that he whom the master was teaching - namely, Dīghanakha the Wanderer21 - was fully prepared by his antecedents, Sāriputta intervened, saying: That was not so: ---- 995'Aññassa bhagavā buddho dhammaɱ desesi cakkhumā,|| Dhamme desīyamānamhi sotamodhesimatthiko|| || '996 Taɱ me amoghaɱ savanaɱ vimuttomhi anāsavo.|| Neva pubbenivāsāya na'pi dibbassa cakkhuno.|| || 997 Cetopariyāya ididhiyā cutiyā upapattiyā,|| Sotadhātuvisuddhiyā paṇiya me na vijjati.|| || ---- 995 Another was to whom He taught the Path(Dhamma) - The Exalted One, the Buddha, He who Sees - For while the Path(Dhamma) was being taught I heard, Seeking for good with hearing with all attention. 996 And not in vain, I believe, my listening, For I have won release, am sane, immune. Nor to attain the vision of my past, Nor for the means to see - the eye divine - 997 The mystic power to read the thoughts of men, Discern decease, rebirth in earth and heaven, Nor for the ear celestially attuned Had I to pitch and to adjust the mind.22 ---- The next three stanzas were spoken of him, when, living at the Dove's Cave Vihara(monastery), he took no injury from the Yakkha's blow:23 ---- 998 Rukkhamūlaɱ va nissāya muṇḍo saŋghāṭipāruto,|| Paññāya uttamo thero upatisso ca jhāyati.|| || 999 Avitakkaɱ samāpanno sammāsambuddhasāvako,|| Ariyena tuṇhībhāne upeto hoti tāvade.|| || 1000 Yathā'pi pabbato selo acalo suppatiṭṭhito,|| Evaɱ mohakkhayā bhikkhu pabbato'va na vedhati.|| || ---- 998 Seated at foot of tree, with shaven head, Wrapped in his dress, in wisdom ranked supreme, The Thera Upatissa meditating deep, 999 His thought transcending acts percipient,24 Disciple of the supreme Buddha, he Thus far in Ariyan silence was immersed. 1000 Even as a mountain-crag unshaken stands, Sure-based, a Monk with illusions gone, Like to that mountain stands unwavering. ---- Now one day, through the Thera's absence of mind, the lap of his robe hung down. And a novice said: 'Your reverence, it should be draped around you.' Then Sari-putta, nodding, said: 'Good, you have done well to say so!' And going a little way, he draped his robe round him. And showing that for such as he that was a fault, he said: ---- 1001 Anaŋgaṇassa posassa niccaɱ sucigavesino,|| Vālaggamattaɱ pāpassa abbhāmattaɱ'va khāyati.|| || ---- 1001 The man of blameless life, who ever seeks For what is pure, did deem some trifling fault, That is no heavier than the tip of any hair, Weighty as of the gravid cloud.25 ---- Again he showed the equanimity of his mind in respect to living or dying with the verse: ---- 1002 Nābhinandāmi maraṇaɱ nābhinandāmi jīvitaɱ,|| Nikkhipissaɱ imaɱ kāyaɱ sampajāno patissato.|| || 1003 Nābhinandāmi maraṇaɱ nābhinandāmi jīvitaɱ,|| Kālaɱ ca paṭikaŋkhāmi nibbisaɱ bhatako yathā.|| || ---- 1002 Not glad am I to die nor yet to live. I shall lay down this mortal frame soon With mind alert, with consciousness controlled. 1003 With thought of death I ease not, nor yet Delight in living. I await the hour Like any hireling who has done his task.26 ---- Again, in teaching the Path(Dhamma), he uttered these verses: ---- 1004 Ubhayenamidaɱ maraṇameva nāmaraṇaɱ pacchā vā pure vā,|| Paṭipajjatha mā vinassatha khaṇo vo1 mā upaccagā.|| || 1005 Nagaraɱ yathā paccantaɱ guttaɱ santarabāhiraɱ,|| Evaɱ gopetha attānaɱ khaṇo vo mā upaccagā,|| Khaṇātītā hi socanti nirayamhi samappitā.|| || ---- 1004 On both sides the scene we look, and lo! It is dying, not the dearth of death see, 347 Be it the backward or the forward view.27 Fulfil you then your course, lest you be lost! See that this moment pass not by for nothing!28 1005 Even as a border city guarded well Within, without, so guard you well yourselves! See that the moment pass not and be lost, For many mourn in woe that moment past. ---- Now one day, seeing the venerable Koṭṭhita the Great, he spoke three stanzas proclaiming his excellence:29 ---- 1006 Upasanto uparato mantabhāṇī anuddhato,|| Dhunāti pāpake dhamme dumapattaɱ va māluto.|| || 1007 Upasanto uparato mantabhāṇī anuddhato,|| Appāsi pāpake dhamme dumapattaɱ va māluto.|| || 1008 Upasanto anāyāso vippasanno anāvilo,|| Kalyāṇasīlo dhovī dukkhassantakaro siyā.|| || ---- 1006 whosoever serene and calm, dead to the world, Can utter wise phrases with head uninflated, Unruffled, he did shake off naughty things, As they were forest-leaves by wind-god blown. 1007 whosoever serene and calm, dead to the world, Can utter wise phrases with head uninflated, Unruffled, he did strip off naughty things, As they were forest-leaves by wind-god blown. 1008 Calm and serene, by vice unharassed; free From all that hinders clarity of mind, Lovely in virtue, of discerning wit, He should End-maker be of suffering. ---- The following was said concerning the Vajjians who believed in Devadatta,30 and approved of his doctrine: ---- 1009 Na vissase ekatiyesu evaɱ|| Agārisu pabbajitesu cā'pi,|| Sādhū'pi hutvāna asādhu honti|| Asādhu hutvā puna sādhu honti.|| || 1010 Kāmacchando ca vyāpādo thīnamiddhaɱ ca bhikkhuno,|| Uddhaccaɱ vicikicchā ca pañcete cittakelisā.|| || 1011 Yassa sakkariyamānassa asakkārena cūbhayaɱ,|| Samādhi na vikampati appamādavihārino.|| || 1012 Taɱ jhāyikaɱ sātatikaɱ sukhumadiṭṭhivipassakaɱ,|| Upādānakkhayārāmaɱ āhu sappuriso iti.|| || ---- 1009 Some31 ones there be on whom none should rely, Be they housefolk, or even among monks. Such as have once been good and turned to bad, And then from bad have veered to good again. 1010 Desires of sense, ill-will, torpor and sloth In the bhikkhu, distraction of the mind, And doubt: - five evils of the heart32 are these. 1011 whosoever can suffer both extremes of fate: The favour and disfavour of the world, The while he remaines in sober earnestness, Unwavering his concentrated mind: - 1012 Him, meditating ardent and unweariedly, With intuition fine and delicate, Zealous to kill the tendency to grasp: - Him 'a good man' indeed should others call. ---- To draw yet other distinctions, instancing the Lord(Buddha) and himself, he uttered these verses: ---- 1013 Mahāsamuddo paṭhavī pabbato anilo'pi ca,|| Uparāya na yujjanti satthu varavimuttiyā.|| || 1014 Cakkānuvattako thero mahāñāṇī samāhito,|| Paṭhavāpaggisamāno na rajjati na dussati.|| || 1015 Paññāpāramitaɱ patto mahābuddhi mahāmati,|| Ajaḷo jaḷasamāno sadā carati nibbuto.|| || ---- 1013 The mighty ocean, the extended earth, The mountains, yes, the firmament33 afford No picture meet to show how excellent The emancipation(nirvana) of our Lord(Buddha)'s mind. 1014 The Elder Monk, very wise, intent, Who after His example turns the Wheel, Is like to earth, to water, and to fire, In that he feels no fondness nor disgust.34 1015 He has the topmost place for wisdom now, Mighty in intellect, a mighty sage; Not dull is he though he seem dull of wit;35 Ever in blissful calmness he walks his way. ---- To show the completion of his life's task, he said: ---- 1016 Pariciṇṇe mayā satthā kataɱ buddhassa sāsanaɱ,|| Ohito garuko bhāro bhavanetti samūhatā' ti.|| || ---- 1016 The Teacher(Buddha) has my loyalty and love, And all the Buddha's ordinance is done. Low have I laid the heavy load I was having; Cause for rebirth is found in me no more.36 ---- And when he came to his utter passing away(leaving body), he thus addressed the monks assembled around him: ---- 1017 Sampādeth'appamādena esā me anusāsanī,|| Handāhaɱ parinibbissaɱ vippamutto'mhi sabbadhī' ti.|| || ---- 1017 Press on with earnestness and win the goal! This the commandment that I give to you. Lo! now my going-out complete will be. From all am I released and utterly.37 ---- 1 See CCLXIII. Dhaminapāla's account of the legend is here somewhat condensed. 2 Nālaka. Upatissa was his family name, Vanganta his father's name (Dhammapada Commentary, ii. 84, see above, CCXXXVIII.). 3 Their close friendship is described in detail in the Dhammapada Commentary, i. 90 ff. (Aggasāvaka-vatthu, on verses 11, 12). 4 Giraggasamajja. On samajja, see Dialogues, i. 7, n. 4. 5 Fully described in Vinaya Texts, i. 144 ff.; hence I have greatly condensed the narrative here. 6 Viz., that the Buddha explained all things causally. 7 I cannot trace this particular exercise in the Nikāyas, but there are several that may have served such a purpose - e.g., in the Dhātu-Saŋyutta, ii. 143; also 248; iii. 227 ff.; Ang. Nik., iii. 245, 290. 8 Or Sūkara. The name is not met with elsewhere. Cf. Dhammapada Commentary, i. 96. 9 I.e., the 'Dighanakha Suttanta' (Majjh. Nik., i., No. 74). It ia called as above in the Dhammapada Commentary, loc. cit., and in Sumangala-Vilāsinī on Dīgha, ii., XIV., Ī 10. 10 The Commentary paraphrases yathācārī as yato kāyādīhi saŋyato, saŋvuto hutvā carati, which is merely exegetical; ''-sato'' is for ''-santo.'' 11 Ajjhattarato. This apparently curious term - lit., delighting in what is of one's self, or personal - occurs in a verse repeated four times in the Sutta-Pitaka: Digha Nik., ii. 107 ; Saŋy. Nik., v. 268; Dhammapada, verse 862; Udāna, vi. 1. In Dialogues, ii. 113, it is rendered 'with inward joy,' the Commentary only paraphrasing by niyaka, 'one's own' (Therīgātha, ver. 469). Here our Commentary paraphrases by 'delighting in the practice of meditative exercise.' 12 The metre Here changes from a long irregular one to śloka. 13 Paribbaje = vihareyya (Cy.). Quoted in Mil. ii. 850; Jāt. Cy., ii., 293. 14 This is the first of the gāthās quoted in the Milinda as Sāriputta's (ii 280). Some of them are not traceable in the Canon. The Commentary explains: 'Of whom, so seated in his hut, the rain does not wet the knees.' 15 Referring to the doctrine in Saŋy. Nik., iv. 207; Iti-vuttaka, Ī 58. The ethical point is self-mastery with regard to the three modes of feeling on occasion of sense. The usual reference to the third mode, neutral feeling, is 'has looked on it as impermanent ' (aniccato). Here it is anattato. The Commentary has nāhosīti: yathābhūtāva-bodhe na attaniyābhinivesanaṃ ahosi. 16 Lit.: By what in the world what may be? Quoted, but not ver batim, in Milinda, ii. 332. Dr. Oldenberg inclines to think anācāro may be more correct than anādaro, intractable (Theragāthā, p. 89, n.). 17 The difficult word papañca. See Dr. Neumann's note at this passage and ours (Dialogues, ii. 812). The former renders it by Sonderhett, Vielheit, diversity, plurality. But when the danger in those is opposed to 'concentration,' 'selection,' 'simplicity,' etc., the word opposed to ekatta is, so I find, nānatta, not papañca. Papañca is defined as threefold: 'craving,' 'conceit,' and 'error' (diṭṭhi). In the Vibhanga, p. 390, papañcitāni are nine forms of speculation (diṭṭhi) abont future individual existence, a content shared by the terms maññitāni (conceits), phanditāni ('vapourings,' imaginings), sankhatāni (mental concoctions). Cf. my note JRAS, 1906, 246 f. 18 Cf. XLII., CCXLIV. 19 This is more fully related in Dhammapada Commentary (Rādha-thera-vatthu), ii. 104 ff., on verse 76. Rādha is probably the aged Thera of CXXVII., initiated into monkhood by Sariputta. 20 On this section of the first schismatics, see Vinaya Texts, ii. 847 ff. Cf. iii. 211; Dhammapada Commentary, ii. 109. The hill was near Sāvatthī. 21 See above, p. 84, n. 5. 22 Paṇidhi me na vijjati. See Sāriputta's story - his needing no intermediate studies. 23 This quaintly told episode is in Udāna, iv. 4. The Vihāra is not as yet met with elsewhere. In that work the concluding three lines are said to have been spoken of him by the Buddha. Verses 998-1000 are ascribed also to Revata (CCXLIV.). 24 He was in Fourth Jhāna (Commentary). But avitakka is reached as early as the second stage. 25 Also in his brother's poem, = verse 652. 26 = verse 606. These, again, come into Revata's verses. 27 Standing in middle-life and looking at old age or youth (Com- mentary). In these four lines the śloka is exchanged for an irregular species of verse. Read ubhayena-m-idaṃ. 28 Cf. verses 408, 053; Sisters, verse 5. 29 Curiously enough the first is ascribed to Koṭṭhita himself. See II. 30 On the career of Devadatta, first cousin to the Buddha, see Vinaya Texts, i. 228 f., 288 ff., especially 239 ff. Cf. Milinda, i. 162 ff. Sāriputta, who had previously sung his praises, was appointed to proclaim him a renegade, whose very virtues were untrustworthy. 31 On ekatiyesu (Cy ekaccesu), see Trenckner, Pali Miscellany, p. 56 32 These five 'Hindrances' are here classed as Kilesas(mental agonies), or kelusā (Bud. Psy., 310 ff.) - so also the (Br) Cy. = cittupakkilesā. 33 'That which is divided into East, and so on' (Commentary). 34 The Lord(Buddha) was, deliberately and magnanimously, as equable with regard to things desirable and undesirable as were the elements, unconsciously, says the Commentary. The bhikkhu(monk) had to cultivate the earth-mind, water-mind, to the same end (Majjh. Nik., i. 423; Ang. Nik., iv. 374; cf. Jāt., iii. 247; Milinda, i. 258; ii. 308, 311). 35 Cf. verse 501. 'Owing [to the simplicity of his wants.' Commentary, reading, for mahāmuni, mahamatī, and quoting the Buddha's eulogy of Sāriputta, Majjh., iii. 25. 36 = verses 604, 792, 891, 918. 37 Ascribed to his brother, Revata, when the latter also was dying (verse 658). Cf. the Buddha's last words, Dialogues, ii. 178. ---- MORE FROM BUDSAS.ORG SARIPUTRA Sariputta was the first (right) chief disciple of the Buddha and foremost in wisdom. His special task was the detailed analysis and systematisation of the doctrine. Because of his deep insight of the ultimate Truth he was responsible for drawing out the subtle implications of the Dhamma and for explaining the meaning of complex teachings. In addition to his wisdom, Sariputta was well-known for his patience, compassion, humility and helpfulness to others. Not only did he help the community and the monks in the Dhamma, but he also provided material help and comfort. When the monks left for their alms round early in the morning Sariputta did not join them. Instead, he stayed in the monastery and made sure that everything was in order. If one of the novice monks had forgotten to sweep out a room or if any item was disarranged Sariputta put it in place and swept the premises. He wanted to ensure that the monastery should at all times be in order so that visiting devotees would not have a negative impression of the Order. Sariputta’s Caring He then visited the sick hall and provided comfort and medicine for the monks who were sick. Tending a sick monk named Tissa that everyone had rejected, the Buddha had said, "Those that tend the sick tend me (follow my teachings)." Sariputta, reminding the monks of this, encouraged the novice monks to help with the caring and comforting of the sick. If any of them required medicine that was not available on site, he arranged for it to be obtained. It was only after such duties were taken care of that Sariputta went on his alms round. There are many documented instances of Sariputta’s ministering to the sick. His instruction and comfort to Anathapindika are noteworthy. Sariputta helped Anathapindika on two occasions. The first was when he was sick and in excruciating pain. Sariputta had reminded Anathapindika that he was a Sotapanna and as such on the path to enlightenment. He could not fall away from the Dhamma or obtain rebirth in one of the unhappy plains. These words relaxed Anathapindika’s mind and gave him great happiness. The excruciating pain disappeared. So grateful was Anathapindika to Sariputta that he offered him the rich meal that had been prepared by his servants to tempt him to eat. The second instance was at Anathapindika’s deathbed. Anathapindika, who had a lot of confidence in Sariputta and respect for him had requested his presence ‘out of compassion for him’. Sariputta, accompanied by Ananda, had come and given an inspiring sermon on non-attachment. Anathapindika was moved to tears by the profound discourse, the likes of which he had never heard before. Shortly after, Anathapindika died and was reborn in the Tusita heaven as a Deva. That night he came in splendour to Jetavana to praise the glory of the chief disciple. Saluting the Buddha, he said: "Sariputta truly is endowed with wisdom With virtue and with inner peace, Even a monk that has gone beyond At best can only equal him." The next morning the Buddha told His monks of His visitor and what he had said, without identifying the Deva. Ananda immediately identified Anathapindika correctly by saying that the Deva must be Anathapindika, reborn as a Deva, as he had great respect for and confidence in Sariputta. Sariputta’s Humility Sariputta’s humility is also documented in the text. When travelling with the Buddha he did not feel that as the first chief disciple his place should be next to the Buddha. Instead, he trailed behind, helping the sick and infirm monks who usually lagged behind. In fact, because of his immense compassion and caring, on one such instance Sariputta was the last to arrive. As all the good accommodation had been taken, Sariputta slept in a tent made of robes. When this was brought to the Buddha’s attention He said that accommodation should be arranged based on seniority in the order and dispensed the Tittira Jataka, where in a previous birth the Buddha and His chief disciples had similarly decided that the three of them would pay homage and obeisance to the most senior member. On another occasion a seven-year-old novice monk brought to Sariputta’s attention the fact that his inner robe dragged below his outer robe. Moving aside, Sariputta adjusted his robe, then saluted the young monk and asked, "Now is it correct, teacher?" The Milindapanha documents Sariputta’s account of this incident as follows: "If one who has gone forth this day, at age seven Should teach me, I accept it with lowered head; At sight of him I show my zeal and respect: May I always set him in the teacher’s place." Sariputta’s respect for his teacher Assaji who first taught him the Dhamma is an example that all should follow. Each night before sleeping Sariputta would pay obeisance to the Buddha. Then he would look around, prostrate himself and worship a direction. Observing this, the monks informed the Buddha that Sariputta had taken to worshiping the different directions (north, south, east and west). The Buddha corrected their assumption by saying that each night Sariputta looked with his divine eye to see in which direction his first teacher, Assaji, was residing. Then, after paying obeisance to him, he slept placing his head in that direction, careful to ensure that his feet were not in the direction in which Assaji was residing. The honouring of one’s teachers is an integral part of the Buddha’s teaching. The Nava Sutta instructs that one should honour one’s teacher, especially those who teach the nectar of the Dhamma. The Sutta starts as follows: "As the Devas pay devout homage to Indra, So should one revere the person Through whom one has learnt the Dhamma." Sariputta’s Patience Sariputta’s patience and forbearance are also legendary. A group of men were praising the noble qualities of the elder when a young Brahmin challenged them saying that the reason Sariputta had never shown anger was because he had never been provoked. To prove that Sariputta, like others, would resort to anger, he walked up behind the elder and dealt him a resounding blow. Sariputta said ‘What was that?’ and then, without even turning around to find out who had hit him, continued walking. The Brahmin was overcome with guilt and shame at his conduct. Falling on his knees he begged pardon and told Sariputta how he had hit him to provoke anger. Sariputta then forgave the Brahmin. The Brahmin, not satisfied with a verbal pardon, asked Sariputta to come to his home for the noonday meal to show that he bore no malice towards him. Sariputta accepted the invitation. After the meal, as Sariputta was leaving, he saw that a mob of angry supporters had gathered with sticks and stones to punish the Brahmin. They had witnessed the Brahmin’s treatment of the elder whom they loved and respected. Sariputta asked them what the commotion was about. When informed he asked, ‘Whom did the Brahmin strike, you or me?" On being told that it was the Elder whom the Brahmin had struck he dispersed the angry crowd by saying, "I have pardoned him. What cause is there for anger when I whom he struck feel none." Sariputta’s caring, compassion and humility won him many friends. He was the chief disciple of the Buddha, second in wisdom to the Buddha. But he was humble, caring and compassionate. He also did not in any way use his position for special treatment. In addition to his close friendship with Moggallana, his childhood friend, he had a close relationship with Ananda, the Buddha’s personal attendant. Sariputta, who felt that as Chief disciple he should be attending to the needs of the Buddha, was deeply grateful for the respect, care and attention that Ananda lavished on the Buddha. In turn, Ananda was deeply respectful of the chief disciple of the Buddha who helped to administer and train the Buddha’s large following. When Ananda gave ordination to novice monks he took them to Sariputta for higher ordination. Similarly when Sariputta gave ordination to novice monks he took them to Ananda for higher ordination. In this way the two great elders shared a large congregation of monks. Ananda also, with the Buddha’s permission, often kept choice robes that he received for Sariputta. In the same manner, Sariputta passed on to Ananda choice offerings that had been made to him. Once Ananda received a very expensive robe from a wealthy Brahmin and, with the Buddha’s permission, kept it for ten days for Sariputta’s return. The other monks commented on this deep friendship, saying, "We can understand Ananda, who has not as yet attained Arahanthship, feeling such deep affection for Sariputta, but how is it that Sariputta, who is free of taints, should reciprocate?" The answer, of course, was that Sariputta’s attachment was not a worldly attachment but a love and respect for Ananda’s virtues. It is also because Arahanths have not eradicated samsaric virtues (vasana gune). It is only the Buddha who has eradicated vasana gune. Sariputta must have been a stimulating companian for he was sought after by many. What attracted people to him was his deep caring for others, his enormous patience and his exemplary behaviour. When Sariputta entered the meditative stage on the void, even the Devas came to pay homage to him. Despite the fact that he had a large following and was well-respected, Sariputta had difficulties convincing his mother, Rupasari, of the Truth, as she had been taught from birth the doctrine of the Brahmins. Sariputta had three brothers, Cunda, Upasena and Revata, and three sisters, Cala, Upacala and Sisupacala. All six took ordination under the Buddha and attained Arahanthship. Cunda was in later years Sariputta’s attendant. Despite the fact that Rupasari had such distinguished children in the Order, she herself was a non-believer, deeply set in Brahmin rites and rituals. In fact, she had not wanted her youngest son, Revata, to be ordained, and had planned a marriage for him at a very young age to prevent him from entering the order. However, on his wedding day, when Revata viewed the very old grandmother of his bride-to-be, he became disillusioned and, realizing the impermanence of all things, ran away from the wedding to the monastery to be ordained. His three sisters married, but gave up the household life and became nuns. Their children too entered the order. None of her children or grandchildren, however, could influence Rupasari. When Sariputta visited the city of his birth with a large gathering of monks, he came to his mother’s house for alms. His mother, whilst offering them food, insulted him in front of all the monks by berating him. She said, "O you, eater of others’ leavings. When you fail to get food you go from house to house among strangers, licking the leavings from the back of their ladles. And so it was for this that you gave up eighty crores of wealth. You have ruined me. Now go on and eat." She then went on to berate the monks for having her younger son as an attendant by saying, "So you are the men who have made my younger son your page boy". Sariputta, however, did not say a word. He took his food in silence and returned to the monastery. Rahula, who had been among the retinue of monks, related this incident to the Buddha. Thereupon the Buddha praised Sariputta in front of the assembly of monks by saying: "He that is free from anger, Who performs his duties faithfully, He that guards the precepts and is free from lust, He that has subdued himself, He that wears his last body - He it is I call a Brahmin (Arahanth). -- (Dhammapada 400) We can all learn from Sariputta’s great patience, forbearance and humility. The Buddha has instructed us on the respect we should have for our mothers. Sariputta’s exemplary behaviour is one that we should all follow. Sariputta’s Enlightenment Sariputta attained supreme knowledge whilst listening to a discourse that the Buddha was addressing to Dighanakha, Sariputta’s nephew. The Buddha was teaching the comprehension of feeling and began by explaining the nature of the body. He then asked Dighanakha to contemplate the body so that desire and concern for the body should be abandoned. He then went on to explain the impermanence of all feeling and the doctrine of dependent arising. Sariputta, who was fanning the Buddha, listened to the discourse and then described his attainment of Arahanthship as mentioned in Theragatha. The Buddha repeatedly praised and reinforced Sariputta’s administration and handling of the monks. There is, however, one occasion on which the Buddha mildly admonished Sariputta. Sariputta had taught the Brahmin Dhananjani at his deathbed and ensured rebirth in a Brahma realm by teaching him about the four Brahma Vihara: Metta (loving-kindness), Karuna (compassion), Mudita (sympathetic joy) and Upekkha (equanimity). The Buddha questioned him as to why he had not taught Dhananjani further and helped him to destroy all cankers and attain Nibbana. Sariputta, unlike the Buddha, did not have the ability to know the spiritual capabilities of a person. As Dhananjani was a Brahmin he had ensured that his goal, which was birth in the Brahma realm, was met. The Buddha explained that as a result Dhananjani would need to obtain birth again in the human realm to achieve Arahanthship. This shows that rebirth, even in a Brahma realm, is not desirable, as one who has not attained Sotapanna could in a subsequent birth perform an unwholesome deed that could lead to rebirth in an unhappy realm. The Buddha had seen that Dhananjani would have been capable of attaining Arahanthship with some well-directed instruction. Sariputta’s Last Days When Sariputta’s life was nearing its end he decided that it was time to convince his mother of the Truth and place her on the Buddha’s Path. Sariputta knew that he had to first open her mind so that she would be receptive to the Buddha’s Teaching. He also knew that the only way that could be done was by shaking the confidence she had in Maha Brahma. Knowing that the Brahmas, including Maha Brahma, had great regard for him, he decided to go to his birthplace to pass away on the same bed in which he had been born. But first he had to take leave of the Buddha. With his retinue of monks he visited the Buddha and saluted Him respectfully. He then said: "Lord of the world, O Great Sage, I soon shall be released from life, Going and coming shall be no more. This is the last time I worship you, Short is the life that now remains in me But seven days from now I shall lay This body down, throwing the burden off. Grant it, O Master! Give permission, Lord! At last the time has come for my Nibbana Now I have relinquished the will to live. The Buddha then asked Sariputta where he would attain final Nibbana. Sariputta replied that it would be in the Magadha country, in the village named Nalaka (Upatissa). The Buddha then asked Sariputta to dispense the Dhamma to his younger and elder brothers, as they would no longer have the opportunity to see a Bhikkhu like him. The great elder then gave a discourse in which he displayed all his wondrous powers. Rising to the loftiest height of truth descending to mundane truth, rising again and again, he expounded the Dhamma directly and with similes. He then worshipped the feet of the Buddha, embraced them and said: "So that I may worship at these feet I fulfilled the perfections throughout an incalculable period and one hundred thousand world cycles. My heart’s wish has found fulfilment. From now on there will be no more contact and feeling. Soon I will enter the City of Nibbana the unaging, peaceful, blissful and secure, which has been attained by many hundreds of thousands of Buddhas. If any deed or words of mine did not please you, O Lord, may the Blessed One forgive me. It is now time for me to go." The Buddha then forgave Sariputta by saying, "There is nothing either by deed or words that I have to reproach you, Sariputta, for you are learned, of great wisdom, of broad and bright wisdom, of quick, keen and penetrative wisdom." Immediately after the Buddha gave permission for Sariputta to attain Nibbana the great Earth shook and the skies tore open with a deluge of rain as if the very heavens were crying for the passing away of the great elder. The Buddha then rose and went to His perfumed chamber. Three times Sariputta circumambulated the chamber and paid reverence, and said: "It was one incalculable period and one hundred thousand world cycles ago that I prostrated myself at the feet of the Anomadassi Buddha and made the aspiration to see you. This aspiration has now been fulfilled and I have seen you. At the first meeting it was my first sighting of you. This is my last. There will be none in the future." And with raised hands joined in salutation, he reverenced the Buddha and walked backwards until the Blessed One was out of sight. The Blessed One then addressed the Bhikkhus who surrounded Him and asked them to accompany Sariputta on his last journey. At His words all four assemblies at Jetavana left the Master alone and accompanied the great elder. The citizens of Savatthi also joined in with incense and fragrant flowers. A multitude of weeping and lamenting devotees followed the elder. Sariputta then addressed the devotees and reminded them of the impermanence of all things. "Have I not, he said, taught you of the impermanence of all near and dear to us"? He then asked everyone to go back to Savatthi, as the Master was alone and should not be left unattended. Accompanied by a retinue of five hundred monks whom he himself had ordained, Sariputta set off for his birthplace. It took them a week to travel to Nalaka and on the way he spent one night in each of the different cities, teaching the Dhamma with compassion to the devotees for the last time. Upon entering the city of his birth he sent a message through his nephew informing his mother that he and his retinue would be staying with her for a day, and asking her to prepare his birth chamber and residence for his 500 monks. He then walked slowly to his childhood home. Rupasari was perplexed at her son’s appearance. "I wonder," she thought, "if he has realized the error of his thinking in leaving all his wealth. Perhaps in his old age he has grown wiser and has come back to reclaim his wealth." She then went about preparing for her son and his retinue. Sariputta approached his mother’s house and entered the bedchamber where he had been born. But he was now in great pain and very sick with dysentery. He lay down to rest whilst his brother, the novice Cunda, attended to his needs. The four leading Devas of the Catumaharajika Heaven, seeing that the Marshall of the Dhamma was about to pass away, descended in all Their radiance to pay obeisance to the Venerable elder. Shortly after, Sakka, the king of the Tavatimsa Heaven, illuminated the whole area and descended to earth, and kneeling before the elder, paid obeisance to the Venerable One. Finally, Maha Bahama, in His full radiance, descended to earth to pay His last respects and catch a last glimpse of the elder. Rupasari approached her son and questioned him on his visitors. "Who were the four radiant beings", she asked, "who paid obeisance to you?" Sariputta replied, "The four great divine kings, upasika." "Are you then greater than them?" asked his mother. "They are like temple attendants", replied Sariputta. "Ever since our Master took rebirth they have been standing guard over Him, swords in hand." His mother then questioned him on his next visitor who surpassed the four kings in radiance. "That", said Sariputta, "is Sakka, the king of the Devas." "Are you then greater than the king of the Devas, dear?" asked his mother. "He is like a novice who carries a Bhikkhu’s belongings," replied Sariputta. "When our Master returns from the Tavatimasa Heaven, Sakka takes His bowl and extra robe and descends to earth with Him." "And when Sakka had gone" asked his mother, "who was it who descended to your room, filling the room with his radiance?" "That," replied Sariputta, "is your Maha Brahma. The lord and master to whom you have been paying obeisance." "Are you then greater than my lord Maha Brahma?" asked his mother. "Yes, Upasika," replied Sariputta, "on the day our master was born it is said that Maha Brahma received the Great Being in a golden net." Upon hearing this the Brahmin woman thought, "How great must be the power and goodness of my son’s Master," and she was suffused with happiness, joy and confidence in the Exalted One. Sariputta, seeing that his mother was now ready to receive the teachings of the Buddha, explained to her the Dhamma based on the virtues of the Buddha. At the end of the discourse his mother attained the first stage of sainthood, Sotapanna. Enjoying the bliss of Sotapanna, she then asked him why during all these years he had not bestowed the ambrosia of the knowledge of the deathless on her. Sariputta realized that his end was imminent. Seeing that his mother was now on the Path to Emancipation, and that she would not fall away from the Path, Sariputta requested the presence of his retinue of monks. When the monks had assembled he asked Cunda to help him to a sitting position. And addressing the monks, he said, "For forty-five years I have lived and travelled with you. If by deed or word I caused you pain, forgive me, brethren." And the monks replied that he had never given any cause for displeasure or pain and in turn asked Sariputta for forgiveness for any wrong they may have done. Then the elder, pulling his robe around him, lay on his right side and entered into the nine successive attainments of meditation in forward and reverse order, then passed through the four absorptions, and just as the crest of the sun was rising, at early dawn passed away to final Nibbana. Next morning when his mother found that he had passed away she lamented at the missed opportunity to perform meritorious deeds for her son. And thus lamenting and crying at her own former folly spent the morning, for even as a Sotapanna she still had not eradicated all attachments. After a week of ceremonies and homage a funeral pyre was built of sandalwood with rich arches of gold to cremate the elder. News of the elder’s death spread and people from all over came to pay homage and their last respects to the Marshal of the Dhamma. Throughout the night the devotees listened to discourses of the Dhamma until finally Venerable Anuruddha extinguished the glowing embers with scented water and, using a filter cloth, sifted the relics of the elder. When Cunda, Sariputta’s attendant, informed Ananda that Sariputta had passed away and handed him his master’s robe and bowl, Ananda became weak and pale with grief over his friend. He addressed the Buddha and said, "Lord, the novice Cunda has told me that Sariputta has passed away. Then, Lord, my own body became weak as a creeper; everything around me became dim and things were no longer clear to me..." The Buddha then questioned Ananda as to how this could be, as Sariputta had not taken any of Ananda’s knowledge or virtue with him when he passed away. The Buddha then reminded Ananda of impermanence and of the fact that He had taught him that all near and dear to us would eventually pass away. Sariputta’s Contribution Sariputta’s enormous contribution as the Marshal of the Dhamma can be understood by his description of his attainment of the supreme knowledge and the Buddha’s praise of the elder. Sariputta said: "It was half a month after my ordination, friends, that I realized in all their parts and details, the analytical knowledge of meaning, the analytical knowledge of the doctrine, the analytical knowledge of language, the analytical knowledge of perspicacity. These I expound in many ways, teach them and make them known, establish and reveal them, explain and clarify them. If anyone has any doubt or uncertainty, he may ask me and I shall explain the matter." (Anguttara Nikaya) Sariputta, with this fourfold analytical knowledge, not only excelled in understanding the Dhamma, but also in teaching it so that others could understand. Because of his excellence in the Anupada Sutta, the Buddha declared him to be a true spiritual son and His chief assistant in "turning the Wheel of the Dhamma". The Buddha said: "If one could ever say rightly of one that he has come to mastery and perfection in noble virtue, noble concentration, noble wisdom and noble liberation, it is of Sariputta that one could thus rightly declare. If one could ever say rightly of one that he is the Blessed One’s true son, born of His speech, born of the Dhamma, formed of the Dhamma, heir to the Dhamma (not heir to worldly benefit), it is of Sariputta that one could thus rightly declare. After me, O monks, Sariputta rightly turns the Supreme Wheel of the Dhamma even as I have turned it." There are many discourses and books attributed to Sariputta which form a comprehensive body of the Buddha’s teaching. Sariputta understood in a unique way how to organize and present the rich and deep Dhamma in a lucid manner that was intellectually stimulating and inspirational. He was also responsible for the codification of the Abhidhamma that the Buddha taught in the Tavatimsa heaven to the Devas. Each day the Buddha would come back to earth to partake of His alms food and then would transmit this knowledge to Sariputta. Thus the giving of the method of the Higher Teachings was to the chief disciple who was endowed with the analytical knowledge, who then passed it on to the monks. The Buddha’s high regard for Sariputta is seen again and again. In one instance the Buddha compared Sariputta to a crown prince as follows: "If he is endowed with five qualities, O monks, the eldest son of a world monarch righteously turns the wheel of sovereignty that has been turned by his father. And the wheel of sovereignty cannot be overturned by any hostile human being. What are the five qualities? The eldest son of a world monarch knows what is beneficial, knows the law, knows the right measure, knows the right time and knows the society (with which he has to deal). Similarly, O monks, is Sariputta endowed with five qualities and rightly turns the Supreme Wheel of the Dhamma, even as I have turned it. And the Wheel of the Dhamma cannot be overturned by ascetics or priests, by deities or Brahma, nor by anyone else in the world. What are those five qualities? Sariputta, O monks, knows what is beneficial, knows the Dhamma, knows the right measures, knows the right time and knows the assembly (he is to address)." Sariputta encouraged those in the Noble Order by his wisdom and gentle ways. He said: "Of restrained conduct, full of mindfulness, Like a mindful one meditating with restrained intentions, Vigilant, delighting in inward things, With self well-concentrated, Alone, content, him they call a Bhikkhu. Whether eating moist or dried food, He should be satisfied; A Bhikkhu should wander with unfilled belly, Eating in moderation, mindful. Leaving four or five mouthfuls, He should drink water; This is sufficient for the abiding in comfort Of a resolute Bhikkhu. If he covers himself in the proper robe, Which is for this purpose, This is sufficient for the abiding in comfort Of a resolute Bhikkhu. Just as a rocky mountain is unmoving, Well-founded, so a Bhikkhu, Like a mountain does not tremble, After the annihilation of delusion. To a man who is without sin, Always seeking purity, A hair’s tip measure of evil seems As if the size of a cloud. I do not long for death, I do not long for life, I shall lay down this body attentive And mindful. As a frontier city is guarded inside and out So you should guard yourselves. Let not the opportunity pass you by, For those who have missed the opportunity Grieve when consigned to hell. Calm, quiet, speaking in moderation, Not conceited, he shakes off evil characteristics, As the wind shakes off the leaves of a tree. Calm, quiet, speaking in moderation, Not conceited, he plucks off evil characteristics As the wind plucks off the leaves of a tree. Calm, without grief, settled and undisturbed, Of good virtue, He should put An end to pain. Desire for sensual pleasure, Malevolence, sloth and torpor, Conceit and uncertainty, These are the five defilements of the mind for a Bhikkhu. Meditating, persevering, Having subtle insight into views, Having delight in the annihilation of grasping, Him they call a good man. Even the great sea, the earth, a mountain and wind, Are not applicable in simile, To the Teacher’s excellent release. Keeping the wheel rolling, Having great knowledge, Concentrated, being like earth, water, fire, The elder is not attached, Is not opposed. Having attained the perfection of wisdom, Having great discernment and great thought, Not dull (but) as though dull, He always wanders, quenched. The Teacher has been waited on by me, The Buddha’s Teaching has been done, The heavy load has been put down, That which leads to renewed existence has been rooted out. Sariputta’s great reputation long survived him. His great work still remains today, preserved and enshrined in some of the oldest books of Buddhism alongside the words of the Buddha. ----